一切經音義 21
English (machine translation) 21
- Language
- English
21.1
Composed by Śramaṇa Huiyuan of the Great Tang
21.2
Sounds and Meanings of the Newly Translated Buddhāvataṃsaka-sūtra, Upper Fascicle (With Preface)
21.3
From Fascicle One through Fascicle Sixteen of the Sūtra
21.4
Consider that the primary, ultimate truth (paramārtha) is indeed the Dharmatā that transcends words; the true teaching that flows equally [from it] is truly a raft upon the ocean of existence. Therefore, it takes names, sentences, words, and vocal sounds as the substance of its distinct marks, and forms, smells, tastes, and tangibles as the self-nature of its maintenance. Alas! The purport that transcends words and thoughts harmoniously awakens the realms of seeing and hearing: how could this not be through the power of the Dharma King's grandly fashioned expedient paths? The *Buddhāvataṃsaka-sūtra* may truly be said to be a scripture that encompasses the Dharma-realm and an exposition that exhausts the Buddha-realm. Yet if the words of the text are errant, the correct meaning is hard to manifest; true insight does not arise, and one loses the way when searching for the source. Thus by traversing the near one reaches the far, and progressing from the shallow one reaches the deep: which of the Honoured Ones of past, present, and future has not followed this Great Path? Furthermore, the function of sounds and meanings is to serve as a bright mirror distinguishing clear from turbid, to interpret the purport of words and edicts, to provide a standard correcting errors and omissions, and to open the lock of narrow doubts. As when 彽徊 is erroneously written as 遲廻, or 彷徨 turns into 稽返; 俾倪 replaces 隦堄, and 軾環 ends up as 女牆; the characters for a bridge (橋) deform into 矯, with correct and oblique reversed; or the body of 幹 is written as 榦, and tree trunks become confused: cases like these corrupt sounds and meanings, and if not critically scrutinized, what direction would there be? Huiyuan, disregarding his own meager abilities, has studied this scripture since youth, seeking its subtleties under masters for nineteen years. Although its lofty and remote import is difficult to anticipate or meet, I have ventured to annotate and explain the pronunciations and Sanskrit terms. I hope that when opening the text and comprehending its meaning, readers need not wait to consult others, and when parsing characters to know their sounds, they will not toil to carry heavy loads. As an ant's measure suffices only to burrow its own hole in the dark, how could it have the thunder's capacity to awaken the dormant far and wide? I hope noble and discerning gentlemen will refrain from ridiculing it.
21.5
Sounds and Meanings of the Preface to the Sūtra
21.6
Heavenly mandate (天𠕋: 冊 has cègé fanqie [cè]. The *Shuowen* says: 冊 means an auspicious mandate; it refers to the auspicious tokens and trust of the high sages, their teachings and orders conferring imperial status. The character is sometimes composed with bamboo, or in ancient script as [川@((舉-與)*(舉-與))], a pictograph).
21.7
The inception of creation and transformation (造化權輿: 造 means to create; 化 means transformation. The *Erya* says: 權輿 means the beginning; referring to the very start of creating heaven and earth and transforming the myriad things).
21.8
The Way of Heaven (天道: The sun, moon, stars, constellations, and the transformations of yin and yang are called the Way of Heaven. The *Yijing* says: "The Qian Dao alters and transforms," which is this).
21.9
Attaching the images of tortoises and dragons (龜龍繫象: 繫 has hújì fanqie [xì]. In Yao's time a divine tortoise carried a diagram and emerged; Shun was moved by a yellow dragon carrying a diagram appearing. 繫 refers to the Xici commentary, two of the Ten Wings of the *Yijing* expounded by Confucius).
21.10
Human culture (人文: The *Yijing* says: "Observe the patterns of heaven to examine seasonal changes; observe the patterns of human culture to transform and accomplish the world." Men, women, rulers, ministers, fathers, sons, high, low, superior, and inferior are what is meant by human culture).
21.11
Eighteen thousand years (萬八千歲: Note: The *Diwang jiazi ji* says: The Heavenly Sovereign ruled for 18,000 years, the Earthly Sovereign ruled for 9,000 years, and the Human Sovereign ruled for 4,500 years. Another edition says all Three Sovereigns ruled for 18,000 years each).
21.12
Together overlooking the well-ordered realm (同臨有截之區: The *Mao Shi Commentary* says: 有截 means neat and orderly; meaning the people of the four seas submit, strictly well-ordered. 區 means territory or realm).
21.13
Seventy-two rulers (七十二君: Sima Xiangru's *Fengshan shu* says: Succeeding the Shao and Xia, those whose exalted titles and posthumous names can roughly be mentioned are seventy-two rulers. *Guanzi* says: In the past, those who performed the *feng* sacrifice on Mount Tai and the *shan* sacrifice on Mount Liangfu were seventy-two houses. Liangfu is a small mountain below Mount Tai. 禪 has the sound *shàn*; 父 has the sound *fǔ*).
21.14
Humans are confused by the four patiences (人迷四忍: "Humans are confused" means ordinary people are deluded. As for the four patiences, the *Viśeṣacinti-sūtra* states: First is patience with non-arising, because dharmas have no coming; second is patience with non-cessation, because dharmas have no departing; third is patience with causes and conditions, because dharmas arise from causes and conditions; fourth is patience with non-abiding, because there is no succession of differing minds).
21.15
Families are ensnared in the five hindrances (家纏五葢: "Families are ensnared" means household upon household is bound. The five hindrances are the hindrance of covetousness, the hindrance of ill-will, the hindrance of torpor and sleep, the hindrance of restlessness and regret, and the hindrance of doubt).
21.16
Vulture Peak looms towering in the west (鷲巖西峙: Vulture Crag refers to Mount Gṛdhrakūṭa. For "looms in the west", the *Guangya* says: 峙 means standing erect; meaning that Vulture Peak stands loftily erect in the Western Regions).
21.17
Transcending the four greats and looking on high (超四大而高視: *Laozi* says: Within the realm there are four greats, referring to Heaven, Earth, the King, and the Dao. Here it says the Buddha surpasses everything within the realm, hence it says "transcending the four greats").
21.18
Merging with great space (混太空: 混 has húběn fanqie [hùn]. According to the *Shuowen*, 混 refers to chaos (*hundun*), the state before yin and yang have separated and both share a single pneuma. Here it means the teaching of the *Avataṃsaka* has a capacity equal to the great void. The character is also written 渾).
21.19
Unworthily receiving (叨承: 叨 has tālāo fanqie [tāo]. The *Yunpu* states that 叨 means unworthily (*tiān*). Here it is an expression of self-deprecation, humbly and undeservedly receiving the prophecy).
21.20
Jade-inlaid screen (扆 is pronounced [with the fanqie] 依豈. Zheng Xuan's commentary on the *Liji* states: "An *yi* is a folding screen; an *yi* decorated with jade is called an 'emerald/jade screen'." The *Zhucong* says: "The Son of Heaven sets up an *yi* screen between the door and window to serve as a partition.").
21.21
The sea is tranquil (晏 is pronounced 於諫. The *Shuowen* states: "*Yan* means peaceful." It signifies that near and far are pure and settled, hence it is said, "The Yellow River runs clear and the sea is tranquil").
21.22
Singular auspicious sign (禎 is pronounced 陟盈. The *Shuowen* states: "*Zhen* means auspicious sign." The *Cang Jie pian* says: "*Zhen* means good fortune").
21.23
Palm-leaf texts (貝 is pronounced 北葢; 牒 is pronounced 徒頰. *Bei* refers to the leaves of the pattra tree, meaning the Sanskrit originals of the scriptures. *Die* refers to bamboo or wooden tablets, which is a general term for sūtras and books).
21.24
The seasons arrive and the year is saturated (臻 is pronounced 側詵; 洽 is pronounced 侯夾. "Seasons" refers to the four seasons; "year" refers to a single year. The *Yunpu* states: "*Zhen* means to arrive." The *Shuowen* states: "*Qia* means dew moistening and reaching").
21.25
Traversing the desert (漠 is pronounced 謀各. *Mo* means sand desert. It means that various distant countries cross the sands of the desert to come and pay homage, presenting tributes).
21.26
Presenting treasures (賝 is pronounced 勅林. The *Yupian* states: "*Chen* means treasure." The character is sometimes written with the jade radical [琛]).
21.27
Bridging dangers and sailing the deep (航 is pronounced 何剛. *Jia* means to place an object high up, suspended in emptiness. The *Shuowen* states: "*Hang* means parallel boats [a raft or ship]." It means that of those coming from distant countries, none fail to scale and cross the perils).
21.28
Exhaust (罄 is pronounced 牽定. The *Mao Commentary on the Shijing* states: "*Qing* means entirely/completely").
21.29
To ladle / fathom (挹 is pronounced 因入. The *Zhucong* states: "Whenever a vessel is used to ladle and pour water, it is called *yi*. Here, using the mind to fathom the Dharma is also called *yi*").
21.30
Rarely fathomed (罕 means rare; 測 means to measure or fathom).
21.31
Peeping and coveting (The first character [窺] is pronounced 遣䂓; 覦 is pronounced 庾俱. In the *Zuo tradition*, Fu Qian says: "*Kui* means to lift the heel and gaze." The *Zhucong* says: "*Yu* means having hope or longing." Here it means that practitioners of the two vehicles have entirely abandoned any hope regarding this Dharma).
21.32
Flourishing (Zheng Xuan's commentary on the *Liji* states: "*Long* means flourishing; it means abundant").
21.33
Narrow (隘 is pronounced 於懈; it means constricted/narrow).
21.34
Beginning (肇 is pronounced 持繞; it means beginning).
21.35
Thereupon (The *Mao Commentary on the Shijing* states: "*Yuan* means to do." Whenever an action is undertaken in an affair, it is called *yuan*").
21.36
Pondering from afar (The first character [緬] is pronounced 彌演. Jia Kui's commentary on the *Guoyu* states: "*Mian* expresses the appearance of contemplation").
21.37
Whereupon (粵 is pronounced 於月; it is an introductory particle at the beginning of an utterance).
21.38
Editing with brush and knife (The "Biography of Wei Qing and Huo Guang" in the *Hanshu* says: "Where deletion was due, he pared it away; where writing was due, he took up the brush." The commentary on sounds and meanings says: "*Xiao* means to prune and remove; *bi* means to supplement and add." Another source says: "To edit books, collate them, carve away errors, and add notes is called *bixiao*").
21.39
Extending (The *Erya* states: "*Tan* means to extend." Guo Pu states: "It means spreading out like trailing vines and reaching branches").
21.40
Thereby / using (Du [Yu]'s commentary on the *Zuo tradition* states: "*Shi* means to use").
21.41
Repairing / putting in order (繕 is pronounced 視戰. The *Shuowen* states: "*Shan* means to mend." The *Zhucong* says: "Whenever repairing the old or making anew, it is called *shan*").
21.42
Broadening the boundaries of the Dharma realm (The *Fangyan* states: "*Kuo* means expanding the small to make it large." Zheng Xuan's commentary on the *Rites of Zhou* states: "*Jiang* is like a border." The *Mao Commentary on the Shijing* states: "*Jing* is a border; *yu* is a bounded territory." The *Shuowen* states: "*Yu* means an enfeoffed territory").
21.43
The secret within the jewel casket (The jewel refers to the wish-fulfilling jewel; this is a metaphor for *prajñā*. The casket refers to a box; this is a metaphor for the Buddha's body. It means that *prajñā* within the Buddha's body is like a wish-fulfilling jewel in a casket. "Secret" refers to the profound mystery, which is *prajñā* itself. Thus the sixty-fourth fascicle of the *Dazhidulun* states: "*Prajñā* is the wish-fulfilling jewel, while the Buddha's relics are the casket. Although there is no *prajñā* within the relics themselves, because they are perfumed and brought to completion by *prajñā*, they receive offerings." The character 祕 is sometimes written with the grain radical [秘], pronounced 滿結, which refers to a fragrant herb).
21.44
Pervading the ten directions (The collected commentaries on the *Hanshu* state: "*Mi* means to fill completely").
21.45
Repeatedly reviewing (復 is pronounced 乎福. Zheng Xuan's gloss on the *Shijing* states: "*Fu* means repeatedly." The *Zhucong* says: "*Fu* means carefully investigating again and again." The character is also written as 覆).
21.46
Sūtra Fascicle One: Chapter on the Wondrous Adornments of the Leaders of the World, Part One
21.47
The Country of Magadha (Magadha is sometimes called Magadhe, Magadha, or Mogadie. These various names arise from differing invocations based on the inflections of the eight grammatical cases. However, their meaning is generally not different. Some explain: "*Ma* means 'not'; *gadha* means 'to reach'. This means that the country's strategists and soldiers are so brave that neighboring enemies cannot invade and reach it." Others say: "*Ma* means 'pervading'; *gadha* means 'intelligent'. This means that intelligent people pervade the country." Others say: "*Ma* means 'great'; *gadha* means 'substance/body'. Among the five regions of India, this country is the largest and governs all the kingdoms, hence it is called 'great body'." Another explanation states: "*Ma* means 'without'; *gadha* means 'harm'. This means that the law of this country does not execute or punish; those guilty of capital crimes are merely sent to the charnel grounds").
21.48
Araṇya-dharma (若 is pronounced 然也. As for *araṇya*, it is also called *araṇa*, and correctly *araṇyā*. This translates as 'sound of non-contention'. However, there are three types: first, *dharma-araṇya*, which is precisely what is referred to here; it means that the preaching of all phenomena as originally serene and uncreated gives its name to the place as a *dharma-araṇya* place—the 'place' here is the Bodhimanda itself. Second, *mātaṅga-araṇya*, which refers to a charnel-ground place situated one krośa away from villages, where the sound of a large bull's roar does not reach. Third, *daṇḍaka-araṇya*, which refers to a sandy desert place. The character 磧 is pronounced 遷歷).
21.49
In the Bodhimaṇḍa (Bodhi translates here as awakening. Regarding maṇḍa, the commentary on sounds and meanings in the *Hanshu* says: "Mounding earth to make it high is an altar; clearing the ground to make it flat is a field [*chang*]. These are both places where spiritual deities roam and abide." The character 場 written as 場 [with variant components] is erroneous).
21.50
Right awakening (According to various character dictionaries, the character 覺 [awakening] is derived from 學 [study], 學 is derived from 教 [teaching], and 教 is derived from 孝 [filial piety] and 爻 [lines of change]; they are generated from one another in sound and sense).
21.51
Maṇi (Correctly *maṇi*. *Ma* refers to *mala*, meaning defilement. *Ṇi* means free from. This means that this jewel is luminous and pure, untainted by defilements. Another explanation says: *maṇi* translates here as 'increasing', meaning that wherever this jewel is present, its awe and virtue are bound to increase. The older translations rendered it as 'wish-fulfilling' or 'as-one-wishes', translating according to the implied meaning).
21.52
Raining down inexhaustible treasures (雨 is pronounced 于句).
21.53
Lustrous and luxuriant (茂 is pronounced 莫搆. The *Erya* says: "Trees like pines and cypresses are called *mao*." Guo Pu's commentary says: "It refers to branches and leaves swaying gracefully." The commentary on sounds and meanings in the *Hanshu* says: "*Mao* means fine and flourishing").
21.54
All / entire (The *Shuowen* says: "*Yiqie* means universal," that is, the meaning of all-inclusive and complete. Therefore, the character 切 should properly be written with 十 [ten]. The *Shuowen* says: "十 refers to the culmination of numbers." Those written with 七 [seven] are vulgar characters).
21.55
Having lapis lazuli as its trunk (幹 is pronounced 哥旱. *Liuli* in Sanskrit is fully *vaiḍūrya*, which translates as 'not-distant mountain'. It refers to a mountain in the Western Regions not far from the city of Vārāṇasī; because this jewel is produced there, it was named after it. As for *gan*, character dictionaries say: "*Gan* means trunk/thick branch," referring to its stoutness. The character should properly be written with 干; versions of the sūtra written with the wood radical [木] are erroneous. According to Kong Anguo's commentary on the *Classic of Documents*, Du [Yu]'s commentary on the *Zuo tradition*, and an examination of the *Yupian*, the character with 干 refers to a thick tree branch, while that with 木 refers to planks used for building earthen walls—the planks at both ends are called *zhen*, and those along the two walls are called *gan*).
21.56
Jeweled leaves luxuriantly spreading (枎 is pronounced 服無. The commentary on sounds and meanings in the *Hanshu* says: "*Fushu* means distributed and spread." The *Shuowen* says: "*Fushu* means spreading out in all four directions." In the *Yupian*, the character 枎 is in the tree section; versions of the sūtra writing it with the hand radical [扌] are mistaken).
21.57
Majestic and splendid (Wang Yi's commentary on the *Chuci* says: "*Yan* means solemn." The *Minor Odes* say: "*Li* means conspicuous").
21.58
Gathered shadows (萃 is pronounced 疾醉. The *Book of Changes* says: "*Cui* means to gather." The *Mao Commentary on the Shijing* states: "*Cui* means to assemble").
21.59
Necklace (In some sūtra manuscripts it is written as 瓔珞, both of which are erroneous. 瓔 is a stone resembling jade, pronounced like 櫻, and is not what is used here).
21.60
Halls and pavilions (榭 is pronounced 徐夜. The *Erya* says: "A terrace is called a tower; one with trees is called an arbor." Guo Pu's commentary says: "It refers to erecting a building atop a terrace." Du Yu's commentary on the *Zuo tradition* says: "A *xie* is an open-fronted hall atop an earthen terrace." It refers to an open-eaved hall atop an earthen terrace, alongside trees. 闍 is pronounced 都. The character 榭 is composed of 木 and 射).
21.61
Steps, stone borders, doors, and windows (砌 is pronounced 千計; 牖 is pronounced 以柳. The *Yupian* states: "*Jie* refers to the pathway for ascending a hall, which is the stepped way." The *Guangya* states: "*Qi* means border stone [*shi*]," referring to the paved stone borders flanking both sides of the steps. The *Shuowen* says: "An opening in a roof is a window; one in a wall is a *you*." 戺 is pronounced 仕).
21.62
Entire body (Liu Zhao's commentary on the *Yili* says: "*Bi* [𬾨] means completely and entirely." It means decorating the body in its entirety).
21.63
Brilliant and illuminating (瑩 is pronounced 烏定. The *Guangya* says: "*Ying* means to polish; it means rubbing pearls and jades to make them shine." The *Cang Jie pian* says: "*Zhuo* means to illuminate." It means mutually reflecting and shining forth light).
21.64
Wondrous sounds reaching far and wide, unreached by none (The *Erya* says: "*Xia* means distant." The *Guangya* says: "*Chang* means to penetrate." *Ji* means to reach).
21.65
Majestic radiance brilliantly blazing (赫 is pronounced 許格; 弈 is pronounced 移益. The *Guangya* says: "*Hehe* means bright; *yiyi* means flourishing." Sūtra manuscripts that write 奕 with 廾 refer to board games [博弈]).
21.66
None failed to see (靡 is pronounced 土彼. The *Zhucong* says: "*Mi* means none." *Du* means to see).
21.67
Inconceivable kalpas (Kalpa is Sanskrit; fully and correctly *kalpa*, translated here as a 'long period of time').
21.68
Vajra-navel (The second character [䐡] is pronounced 藏奚. According to the Sanskrit text here, *qi* is 'navel' [nābhi]; the character should properly be written with the flesh radical [肉]. When the sūtra writes 齊, that is the *qi* meaning 'equal/even', which is not appropriate here).
21.69
Vairocana (According to the Sanskrit text, the character *vi* [毘] should be pronounced 無廢, translating here as 'manifold'. *Vairocana* means 'illuminating with radiance', meaning that the Buddha with his body and wisdom illuminates sentient beings with manifold radiances. Or it is said: *vi* means 'all-pervading', and *rocana* means 'illuminating', meaning that the Buddha with the unhindered radiance of his body and wisdom universally illuminates the Dharma realm of unobstructed principle and phenomena).
21.70
Venerable and majestic (The *Zhucong* says: "*Zun* means worthy of respect." Zheng Xuan's commentary on the *Liji* states: "*Yan* means inspiring awe." The *Mao Commentary on the Shijing* states: "*Yan* means majestic").
21.71
Nārāyaṇa (This translates as 'Firm and Solid').
21.72
Sumeru-prabha-brahman (Sumeru is fully *Sumeru*, translating here as 'Wondrous and High'. The word Brahman is fully *Brahman*, translated here as 'pure').
21.73
Candana (This translates as 'Giving Delight'. White sandalwood can treat fever diseases, and red sandalwood can remove wind swellings; because both are medicines that dispel illnesses and ease the body, it is named 'Giving Delight').
21.74
Variegated clouds (The *Classic of Documents* says: "Displaying the five colors with five variegations." Gu Yewang says: "*Cai* is like color; clouds of colored hues are therefore called 'variegated clouds'").
21.75
Uplifting branches (The first character [擢] is pronounced 除覺. Xu Shen's commentary on the *Huainanzi* says: "*Zhuo* means to draw out." 'Drawing out' means pulling forward. The *Zilin* says: "*Gan* means branch").
21.76
Shining from afar (The first character [逈] is pronounced 胡𤈍. The *Erya* says: "*Jiong* means distant").
21.77
Benevolently assisting living beings (祐 is pronounced 尤救. Confucius's commentary on the *Book of Changes* states: "*You* means to assist." In this context, *wu* refers to sentient beings with life. It means being able to benefit, bring joy to, and rescue sentient beings. 祐 is also written as 佑 or 𨳾).
21.78
Crop-guarding spirit (稼 is pronounced 加暇. The *Guangya* says: "*Zhu* means to guard." Ma Rong's commentary on the *Analects* says: "Planting the five grains is called *jia*." This means that when the shoots of the five grains are cultivated in this field, this spirit guards and protects them so they suffer no damage).
21.79
Coiled topknot (環 is pronounced 胡關).
21.80
Whirling eddies (旋澓: the second character is pronounced with the fanqie 符福 [fú]. The Sancang says: "澓 [fù] means deep," referring to places where currents swirl and whirl in rivers and seas).
21.81
Treetops (樹杪: 杪 is pronounced with the fanqie 彌小 [miǎo]. The Fangyan says: "杪 [miǎo] means the slender branches of a tree." Guo Pu says: "杪 [miǎo] means tip [梢, shāo].")
21.82
Asura (阿修羅: also rendered as Asura [阿素羅]. 'A' here means 'non-'; 'sura' means 'extreme' or 'wondrous'; 'ra' means 'sport'. It means that although the form of this class resembles that of the devas, they lack the wondrous sport of devas. According to the *Vibhāṣā-śāstra*, it is translated as 'non-deva' [非天]. This is because although this class is subsumed under the rebirth-destiny of devas, they are full of deceit and hypocrisy and lack the genuine virtues of devas, hence they are called 'non-deva'—just as a human who commits evil is called an 'inhuman being' [amanuṣya]. The older translation as 'without wine' [不酒] was an error by the translators, who supposed that in Sanskrit *surā* means wine, and since its sound is close to *sura*, they glossed the character *a-* as 'not' and thus said 'without wine'; this is quite mistaken. According to Sanskrit manuscripts, *asura* is spoken with a heavy [i.e., long] vowel, while *asura* [阿素洛] is spoken with a light [i.e., short] vowel; however, both designate the same being).
21.83
Rāhu (羅睺: 睺 is pronounced with the fanqie 胡搆 [hòu]. 'Rā' here means 'to take' or 'seize'; 'hu' means 'to vex'. This asura can obscure and seize the radiance of the sun and moon, causing the devas within them to suffer distress. Or it is called Rāhuṇa, which is translated here as 'fame heard everywhere': because the sun and moon shine upon the whole world, when he eclipses them, his name is heard throughout the world).
21.84
Vimacitra (毘摩質多羅: 'Vima' is translated here as 'thread' [or 'variegated']; 'citra' means 'diverse'. This means that this asura is skilled in illusory arts, able to use a single thread to conjure up diverse phenomena. Another explanation says: 'Vima' here means 'pervading space'; 'citra' means 'various arrays of adornments', meaning that when this asura battles with Śakra, he sets up various arrays of military weapons across space in ranks. The older translations as 'Loud Sound' [響高] or 'Cave-dweller' [穴居] are not precise renderings).
21.85
Garuḍa (迦樓羅: or called Garuḍa [揭路茶]. It translates here as 'eating, vomiting, and sorrowful cries', meaning that whenever this bird captures a nāga, it first places it into its crop, and when it vomits it back up to eat it, the nāga is still alive and at that moment utters sorrowful cries in severe pain. Or it is called 'bird with a great crop-neck', meaning that because this bird constantly stores nāgas in its crop, its neck grows thick. The older translations as 'Golden-Winged' [金翅] or 'Wondrous-Winged' [妙翅] merely named it after its appearance and are not exact translations. Moreover, its wings possess various jewel colors, not only gold).
21.86
Kiṃnara (緊那羅: 'kiṃ' translates here as 'doubt'; 'nara' translates here as 'man'. This means that this spirit's appearance resembles a human, but it has a single horn on its crown, so that those who see it now doubt, saying: 'Is it human, or not?' Another explanation says: 'nara' translates here as 'man'; 'kiṃ' means 'hesitant' or 'doubtful'; because its form resembles a human while its mouth resembles that of an ox, it causes onlookers to feel doubt, hence the name. The older translation as 'singing and music spirit' [歌樂神] translates it according to its skill).
21.87
Mahoraga (摩睺羅伽: 'maho' translates here as 'great'; 'raga' means 'crawling on belly and chest'. This belongs to the animal class of serpents/nāgas. The older translation as 'python spirit' [蟒神] is a translation by approximation and not an exact equivalent).
21.88
Yaksha (夜叉: translates here as 'wretched living', or as 'sacrificial offering', or as 'swift and fleet'. We now adopt the first explanation).
21.89
Vaiśravaṇa (毘沙門: the complete and correct form is Vaiśravaṇa [鞞室羅懣囊], translated here as 'Much Hearing', meaning that the blessed virtue of this king is known and heard in many places. Or 'vai' means 'everywhere' and 'śravaṇa' means 'hearing', meaning he is heard of everywhere, with the same meaning as the previous explanation. Another explanation says: 'vai' means 'that one'. This king's original name was Gugila. Later, at one time when the Buddha was preaching the Dharma to the assembly, this king put on a kāṣāya robe and entered the assembly. At that time, the multitude all found it strange and said to one another, 'That one is a śramaṇa! That one is a śramaṇa!' From this he was given the title 'Vaiśramaṇa' [Vaiśravaṇa]).
21.90
Weapons (器仗: 仗 is pronounced with the fanqie 直亮 [zhàng]. The *Fengsu ji* says: "仗 [zhàng] is the general name for swords and halberds.")
21.91
Virūpākṣa (毘樓博叉: the complete form is Virūpākṣa [髀路波呵迄叉]. 'Vi' means diverse; 'rūpa' means form; 'akṣa' means sense-faculties, meaning that his sense-faculties are adorned with diverse variegated colors. Another explanation says: 'vi' means diverse; 'rūpa' means form; 'akṣa' means eyes, meaning his eyes are adorned with diverse colors. The older translation as 'Ugly-Eyed' [醜目] is an error).
21.92
Sāgara (娑竭羅: translates here as 'ocean').
21.93
Takṣaka (德叉迦: translates here as 'able to harm that which can be harmed'. 'Takṣa' is the noun for 'that which can be harmed', and 'ka' is the noun for 'able to harm'. It means that when this nāga becomes angry, exhaling his breath and glaring, humans and beasts alike all lose their lives. The older translation as 'Many-Tongued Nāga' [多舌龍] was because he talks much, hence called 'many-tongued', not that he actually has multiple tongues in his mouth).
21.94
Kumbhāṇḍa (鳩盤荼: translates here as 'scrotum', and also as 'egg-shaped'. The scrotums of this class resemble winter melons; when walking, they carry them on their shoulders, and when sitting, they sit upon them. Because of this bizarre and grotesque appearance differing from all other kinds, they are named after it. The older translation as 'winter melon spirit' [冬苽神] arose because the matter was vulgar and omitted without being made explicit, causing people to misunderstand).
21.95
Gandharva (乾闥婆: translates here as 'scent-eater' or 'scent-seeker', meaning that this class seeks out the aroma of food and goes there to make merry in search of food. The older translation as 'music spirit' [樂神] is not an exact translation).
21.96
Śakro Devānām Indra (釋迦因陀羅: 'Śakra' correctly rendered is *Śakra* [鑠羯囉], translated here as 'sovereign' [帝]; 'Indra' translates here as 'lord' [主]. Explaining it since ancient times as the same as the Buddha's clan name is profoundly mistaken).
21.97
Suyāma (須夜摩: 'su' means good; 'yāma' means time. The radiance of those devas is blazing, so day and night are indistinguishable; they divide the time only by observing the opening and closing of flowers. Since time is neither bright nor dark, it is called the Good Time Heaven [Suyāma]).
21.98
Tuṣita (兜率陀: the complete form is Saṃtuṣita [珊兜率陀], translated here as 'gathering of joy and pleasure'. According to the *Abhidharmakośa*, this name has three meanings: first, joyful matters; second, gathering; third, sporting. The older translations as 'joyful contentment' [喜足] or 'contentment' [知足] are not exact translations).
21.99
Flower anthers (花𧄜: pronounced with the fanqie 如埵 [ruò]. The *Yupian* says: "𧄜 is the black tip on the filaments of a flower." The character is written with three 'hearts' [心]; those written with three 'stops' [止] are not correct characters).
21.100
Śikhin (尸棄: the complete form is Śikhin [尸棄那], translated here as 'having a topknot' or 'crown-crest').
21.101
Sūtra Fascicle Two: Chapter on Wondrous Adornment, Part Two
21.102
To disclose the inconceivable (為啟難思: the *Shuowen jiezi* says: "啟 [qǐ] means to open.")
21.103
Dhāraṇī (陀羅尼: translates here as 'total retention' [dhāraṇī]).
21.104
Not in vain (不唐捐: 捐 is pronounced with the fanqie 與專 [yuān]. 唐 [táng] means empty; 捐 [juān] means to discard).
21.105
Without peer (無倫匹: the *Yupian* says: "倫 [lún] means kind or peer; 匹 [pǐ] means match or equal.")
21.106
Awakening to this path (悟斯道: the *Erya* says: "斯 [sī] means this.")
21.107
The ten powers destroy and eradicate (十力摧殄: the second character is pronounced with the fanqie 唐顯 [tiǎn]. The *Erya* says: "殄 [tiǎn] means to extinguish.")
21.108
Past ages (曩世: 曩 is pronounced with the fanqie 那朗 [nǎng]. The *Erya* says: "曩 [nǎng] means past or long ago.")
21.109
The mind runs wild and undisciplined (心馳蕩: 馳 is pronounced with the fanqie 直知 [chí]; 蕩 is pronounced with the fanqie 唐朗 [dàng]. The *Guangya* says: "馳 [chí] means to gallop." The *Shuowen jiezi* says: "蕩 [dàng] means dissolute and unrestrained." The character 蕩 should properly be written 愓; the character used in the sūtra text is a common interchangeable form. Ancient forms are also written as 婸 and 𢠽, two variants).
21.110
Not following Māra (不隨魔: 'Māra' [魔] is a Sanskrit word; the complete form is Māra [魔羅], translated here as 'hindering goodness' or 'destroying goodness').
21.111
Guide and instruct (誘誨: the *Shuowen jiezi* says: "誘 [yòu] means to teach." Liu Huan's commentary on the *Book of Changes* says: "誨 [huì] means to instruct.")
21.112
Causing them to be free of delusion (俾無癡惑: 俾 is pronounced with the fanqie 卑尒 [bǐ]. Kong Anguo's commentary on the *Book of Documents* says: "俾 [bǐ] means to cause.")
21.113
Enhancing their lucidity and vitality (益其精爽: Liu Huan's commentary on the *Book of Changes* says: "精 [jīng] means spirit." The *Shuowen jiezi* says: "爽 [shuǎng] means bright." It means enhancing the mental faculties to make them sharp and luminous).
21.114
Sūtra Fascicle Three: Chapter on Wondrous Adornment, Part Three
21.115
Shade and moisture (蔭澤: 蔭 is pronounced with the fanqie 於禁 [yìn]).
21.116
Lush and flourishing (滋榮: the *Yunpu* states: "滋 [zī] means to moisten." The *Shiming* says: "榮 [róng] is like glowing brightly, the appearance of illuminating; it speaks of being radiant and lustrous.")
21.117
Wash away (滌除: 滌 is pronounced with the fanqie 田歷 [dí]. The *Shuowen jiezi* says: "滌 [dí] means to wash.")
21.118
Comfort and pacify (慰安: 慰 is pronounced with the fanqie 於謂 [wèi]. Ying Shao's commentary on the *Book of Han* says: "Comforting a subordinate from above is called 慰 [wèi]; the subordinate receiving comfort from above is called 安 [ān].")
21.119
In a single kṣaṇa (一剎那中: kṣaṇa is the name for the shortest duration of time. The *Benevolent Kings Sūtra* says: "Within a single thought-moment there are ninety kṣaṇas; in a single kṣaṇa there are nine hundred arisings and ceasings." Furthermore, the *Abhidharmakośa-śāstra* says: "One hundred and twenty kṣaṇas make one tatkṣaṇa; sixty tatkṣaṇas make one lava; thirty lavas make one muhūrta; thirty muhūrtas make one day and night; thirty days and nights make one month; twelve months make one year.")
21.120
Veiled in ignorance, constantly confounded and deluded (癡翳常蒙惑: 翳 is pronounced with the fanqie 於計 [yì]. The *Fangyan* says: "翳 [yì] means to conceal." The *Zhubian* says: "薆 [ài] means to obscure." The *Wenji lüe* says: "翳 [yì] means an eye cataract." The *Gongyang zhuan* says: "When eyes have pupils but cannot see, it is called 蒙 [méng]." It means that ignorance obscures the eye of wisdom so that one does not see the true reality, thus constantly giving rise to doubts and delusions. The character 翳 should properly be written 翳 [or 薆], pronounced ài).
21.121
Drifting and sinking (漂淪: 淪 is pronounced with the fanqie 力勻 [lún]. The *Yupian* says: "淪 [lún] means to submerge.")
21.122
Dreaded path (畏塗: 塗 [tú] means road, referring to the three evil paths; because they are terrifying, they are called 'dreaded paths').
21.123
Great fame (大名聞: 聞 is pronounced with the fanqie 無運 [wèn]. The *Zhubian* says: "聞 [wèn] refers to where sound reaches; sound refers to reputation. Later occurrences of this term follow this interpretation.")
21.124
Where its sound reaches (其聲所暨: 暨 is pronounced with the fanqie 渠冀 [jì]. Du Yu's commentary on the *Zuo zhuan* says: "暨 [jì] means to reach.")
21.125
Innumerable (無央數: 央 is pronounced with the fanqie 於良 [yāng]. Wang Yi's commentary on the *Chuci* says: "央 [yāng] means limit or end.")
21.126
Definite (決定: the character 決 [jué] is written with two dots [the ice radical 冫], not with the water radical [氵]. The form with the water radical has the pronunciation of the character meaning the breach or flow of water).
21.127
Inconceivable (叵思議: 叵 is pronounced with the fanqie 普我 [pǒ]. Dictionaries state: "叵 [pǒ] means impossible [不可].")
21.128
Universally saving the worldly realm (世間共度: 度 is pronounced with the fanqie 唐洛 [duò]).
21.129
None are not equal (罔不均: the *Erya* says: "罔 [wǎng] means none.")
21.130
The path of omniscient wisdom is entirely proclaimed (一切智道靡不宣: the *Zhubian* says: "靡 [mǐ] means none." The *Xiaoya* says: "宣 [xuān] means to show; showing means to display. It also means clear; clear means distinct. It also means to pervade throughout; to put into practice.")
21.131
Vācin (婆稚: correctly rendered as Bali [末梨], translated here as 'the powerful one').
21.132
Śālmalī (苫末羅: the name of a tree near the seashore in the Western Regions; translated here as 'variegated yellow'. When garuḍa birds arrive, they dwell upon it).
21.133
Vast kalpas (曠劫: 曠 is pronounced with the fanqie 苦謗 [kuàng]. The *Guangya* says: "曠 [kuàng] means long-lasting, referring to a long time ago.")
21.134
Sunk in the eternal night (淪永夕: the *Guangya* says: "淪 [lún] means to sink." The *Erya* says: "永 [yǒng] means long; 夕 [xī] means night." It means that because the realm of birth and death is ever dark with ignorance, it is called the 'long night').
21.135
Śrī night goddess (尸利夜神: translated here as 'Universally Manifesting Auspiciousness').
21.136
Dharma torch (法炬: 炬 is pronounced with the fanqie 渠與 [jù]. The *Shuowen jiezi* says: "炬 [jù] refers to binding firewood and igniting it, meaning a large torch." The *Zhubian* says: "苣 [jù] refers to bundling grass and setting fire to illuminate. 苣 is the ancient form of the character 炬. 莒 is pronounced with the fanqie 居呂 [jǔ].")
21.137
Able to eliminate (克殄: 克 is pronounced with the fanqie 肯勒 [kè]. The *Erya* says: "克 [kè] means able to; 殄 [tiǎn] means to extinguish.")
21.138
Sūtra Fascicle Four: Chapter on Wondrous Adornment, Part Four
21.139
Muni (牟尼: translates here as 'silent sage' [寂默]).
21.140
Buddha-kṣetra (The full and correct Sanskrit is kṣetra, which here means 'land' or 'field'. The fanqie for 差 is 初芥 [chā]).
21.141
Without satiation (厭 is the fanqie 於鹽 [yān], meaning to be satiated).
21.142
Luminous (The Shuowen jiezi says: '朗 means clear and bright').
21.143
Entangled and obstructed (The fanqie for 𦊱 is 胡卦 [huà]. The Zilüe says: '𦊱 means to be caught in a net and obstructed.' The character is also written as 𦊱).
21.144
Samādhi (The full and correct Sanskrit is samādhi, which here means 'equipoise-holding' [等持]. That is, being free from dullness and agitation is called 'equipoise' [等]; causing the mind to fix upon and abide in a single object is called 'holding' [持]).
21.145
Mountain torrents (The fanqie for 澗 is 古雁 [jiàn]).
21.146
Copious rains clear the searing heat (The fanqie for 霈 is 普蓋 [pèi]. The Wenzi jilüe says: '霈 refers to torrential rain.' Liu Xi's commentary on Mengzi says: '霈然 describes the appearance of torrential rain.' Guo Pu's commentary on the Erya says: '炎 refers to the scorching vapors of drought burning people.' The Shuowen jiezi says: '暑 means heat').
21.147
Difficult to proclaim (The Xiaoya says: '宣 means to reveal or make known').
21.148
The serene and peaceful supreme path (The fanqie for 恬 is 徒嫌 [tián]; the fanqie for 怡 is 以之 [yí]. Kong Anguo's commentary on the Shangshu says: '恬 means tranquil.' The Erya says: '怡 means joyful').
21.149
To eliminate and purify (The fanqie for the first character is 古玄 [juān]. The Xiaoya says: '蠲 means to cleanse.' Cleanse means pure and clean).
21.150
All follow transformation (Zheng's commentary on the Shijing says: '從 means to follow.' The Zhucong says: 'When teaching is established above and alters customs below, it is called transformation [化]').
21.151
Treacherous and depraved, not cultivating virtue (The fanqie for 詖 is 彼義 [bì]. The preface to the Mao Shijing says: 'Internally possessing the intent to promote worthies, without a treacherous or depraved mind.' The Cang Jie Pian says: '詖 means flattering and deceitful').
21.152
Without weariness or indolence (The fanqie for 厭 is 於燄 [yàn], meaning weary and tired).
21.153
Surpassing Sumeru (The Zilin says: '踰 means to surpass or leap over').
21.154
Like those born blind in the world who ultimately see nothing (The fanqie for 卒 is 將聿 [zú], meaning in the end or ultimately).
21.155
Like the blind (The fanqie for 瞽 is 公五 [gǔ]. The San Cang says: 'Being without eyes is called 瞽.' The Shiming says: '瞽 refers to the eyes closing smoothly as if in sleep, like the skin of a drum [鼓].' The character being written with 皮 [skin] is erroneous).
21.156
Encompassing (The fanqie for 綸 is 力脣 [lún]. The Hanshu shiyi says: '彌綸 is like binding and wrapping, meaning to encompass and enclose all around').
21.157
Fame and praise (The fanqie for 譽 is 余茹 [yù]. The Mao Shijing commentary says: '譽 refers to fine praise and acclaim by people').
21.158
Clearly beholding (The fanqie is 之欲 [zhú]. The Yunlüe says: '矚 means to look or see').
21.159
Sūtra Fascicle Five: Chapter Four of 'Wondrous Adornment'
21.160
Like rushing rivers (The fanqie for the second character is 無羽 [wù]. The Hanshu yinyi says: '騖 means galloping wildly.' This refers to how, in the causal stage, having practiced and served across boundless oceans of Buddhas, now as [the Buddha] sits in the bodhimanda, the bodhisattvas vie to serve him, just as hundreds of rivers converge into the ocean).
21.161
Diamond navel (The character 䐡 is written with the flesh radical 肉).
21.162
Nothing left hidden (遺 means remaining; 隱 means concealed).
21.163
Damask-patterned, magnificent windows (Zhang Zai's commentary on the 'Lingguang Palace Rhapsody' says: '綺 refers to woven patterns.' The Xiaoya says: '麗 means brilliant.' It means windows with patterns and colors that are bright and prominent).
21.164
Singularly luminous (Yan's commentary on the Hanshu says: '特 means uniquely or alone').
21.165
Embellished with wondrous flowers (The character 填 should properly be written as 瑱, with the fanqie 唐見 [diàn], or the two fanqie 陟隣 [zhēn]. The Hanshu xunzuan says: '瑱 refers to pearls and jade pressing down a seat to serve as ornament.' The Rites of Zhou has the 'tamping jade scepter' [瑱圭], one foot and one inch long, variegated and adorned with jade. Now, the sūtra editions written with the earth radical 土, read with the fanqie 唐賢 [tián], are actually the character 填 for filling up or blocking).
21.166
Level and even (The fanqie for 夷 is 以脂 [yí]; the fanqie for 坦 is 他嬾 [tǎn]. The Mao Shijing commentary says: '夷 means easy, referring to the path of simplicity and ease, meaning that which saves effort and is easy to follow.' The Guangya says: '坦 means flat or level').
21.167
Lustrous and adorned (Zheng's commentary on the Shijing says: '光 means glorious.' The Qieyun states that 瑩 means adorned. It means adorning the Buddha's seat with famous flowers and wondrous jewels. Furthermore, examining the Shuowen and Zitong, 瑩 is also written as 鎣, with the same gloss as 瑩; however, there is a separate reading 余傾 [qīng] with the meaning of luminous ornamentation. In recent times, great scholars have lacked successors, sounds and meanings have become confused, and the gloss of the sound yíng [營] has been improperly placed under the sound yíng [瑩]).
21.168
The World-Honoured One, dignified and radiant (The fanqie for 睟 is 宣醉 [suì]. The Yijing says: 'The noble person stabilizes his destiny through rectifying his position.' Wang Bi's commentary says: '凝 indicates a dignified and solemn appearance. 睟 means looking, that is, looking with reverence.' Furthermore, Mengzi says: '睟 refers to a moist and radiant complexion.' The Yupian says: '睟然 describes a moist and radiant appearance').
21.169
Brilliant (The fanqie for 炳 is 彼永 [bǐng]. The Cang Jie Pian says: '炳 means bright and manifest').
21.170
Inner doors (The fanqie for the second character is 他達 [tà]. The Hanshu jijie says: '闥 refers to a small inner door').
21.171
Wide open (The fanqie for 洞 is 徒弄 [dòng]. The Yupian says: '洞 means penetrating or open').
21.172
Ridgepoles and eaves (The fanqie for 棟 is 都弄 [dòng]. Guo Pu's commentary on the Erya says: '棟 refers to the roof ridgepole [檼].' The fanqie for 檼 is 於靳 [yǐn]; 檼 is the ridge of a roof).
21.173
Fragrant fragrance wafting abundantly (The fanqie for 𣱦 is 符云 [fén]; the fanqie for 氳 is 於云 [yūn]. Wang Yi's commentary on the Chuci says: '𣱦氳 means abundant; the fragrant vapors are abundant.' These two characters are also written as 葐蒀).
21.174
Tree forks (The fanqie for 歧 is 拒羈 [qí], referring to the fork between two branches. According to character lexicons, it is properly written as 𢺷, meaning tree branches spreading horizontally. Now the sūtra editions that write it with the mountain radical as 岐, and the Qieyun reading it as 歧, are both erroneous).
21.175
Vying in towering heights (The fanqie for 聳 is 息勇 [sǒng]; the fanqie for 擢 is 直角 [zhuó]. The Qieyun states that 聳 means tall. The Cang Jie Pian says: '擢 means to pull out or sprout.' It refers to tree branches sprouting tall and upward).
21.176
Like dense clouds (The fanqie for 重 is 直用 [zhòng], meaning dense and dark).
21.177
Pervasively covering (The fanqie for 覆 is 芳富 [fù]. The Hanshu yinyi says: '彌 means full or pervasive.' It means covering and sheltering everywhere).
21.178
Sheltering and reflecting one another (The fanqie for the second character is 卑至 [bì]. Zheng Xuan's commentary on the Liji says: '庇 means to cover.' The Erya says: '庇 means to shelter.' Character lexicons state: '映 means to shine laterally, or intermingling colors.' It means they shelter and reflect one another like the interwoven patterns of five colors. The ancient standard form of 映 was 𰥬, meaning the sun directly at the center as reflection; instances written with the sun radical beside 英 are erroneous).
21.179
Sūtra Fascicle Six: Chapter 'Tathāgata's Manifestation of Marks'
21.180
Jāmbūnada gold (The full and correct Sanskrit is Jāmbūnada. This is the name of a river in the Western Regions. The river is near Jāmbūnada trees, and the gold comes from within that river. Thus, the river was named after the tree, and the gold obtained its name from the river. Some also say that the sap of the jambu fruit turns things into gold when dropped on them, and flowing into the river, it stains the stones, forming this Jāmbūnada gold. Its color is reddish-yellow with purple flaming vapors).
21.181
Utpala flower (The full and correct Sanskrit is nīlotpala. Nīla here means blue; utpala is the name of the flower. Its petals are narrow and long, slightly round toward the base, and tapering to a point at the top. The Buddha's eyes resemble it, and sūtras frequently use it as a metaphor. The flower stalk resembles a lotus root and has thorns at the tip).
21.182
Sphaṭika crystal color (The correct Sanskrit is sphaṭika. Its appearance somewhat resembles the rock crystal of this land, but there are both red and white varieties).
21.183
Pervasively shaking (The character 振 should properly be written as 震 [zhèn], meaning to shake or quake. The occurrence of 振 in sūtra texts is actually the 振 that means to raise or shake up).
21.184
Pratyekabuddha stage (The Sanskrit for pìzhī [辟支] is fully pronounced pratyeka, which here means 'each one practicing alone'; buddha means 'awakened one'. The older translation as 'solitary awakened one' [獨覺] correctly captures the meaning. Some translated it as 'conditioned awakened one' [緣覺], which was an error by translators because in Sanskrit pratyaya means 'condition'. The Dazhidulun, fascicle eighteen, encompasses both categories).
21.185
All seated together (The fanqie for 僉 is 七塩 [qiān]. The Erya says: '僉 means all.' The Xiaoya says: '僉 means together.' It means 'there were none who were not all like this').
21.186
Able to realize (The Erya says: '克 means able').
21.187
Flowing pervasively through the dharmadhātu without exception (Reaching all around and flowing outward is therefore called flowing pervasively).
21.188
Either overturned or resting horizontally (The fanqie for 覆 is 芳福 [fù]; the fanqie for 傍 is 薄即 [bàng]).
21.189
Pervasively heard in the ten directions (The fanqie for 聞 is 無運 [wèn]. Zheng's commentary on the Liji says: '周 means pervasively.' The Zhucong says: '聞 refers to the place where sound reaches').
21.190
Sūtra Fascicle Seven: Chapter 'Samantabhadra's Samādhi'
21.191
Encompassing and containing (The character 包 is also written as 苞; both are interchangeable).
21.192
Parinirvāṇa (The full form is parinirvāṇa. Pari means pervasive or ultimate; nir means emerging or departing from; vāṇa means the bonds of afflictions. It refers to completely and ultimately departing from all bonds of afflictions).
21.193
We / our group (Ru Chun's commentary on the Hanshu says: '曹 means peers or group').
21.194
Chapter 'The Formation of Worlds'
21.195
Vast aspiration (The Lunyu commentary says: '志 means to aspire to.' Aspire means to hope for and delight in).
21.196
Afflictions turbulent and turbid (The fanqie for 擾 is 如紹 [rǎo]. Kong Anguo's commentary on the Shangshu says: '擾 means disturbed or disordered.' The character should properly be written with 夒 [náo], whose fanqie is 妙刀 [máo]. Editions written with 憂 are erroneous).
21.197
Either long or short (The Guangya says: '修 means long.' Editions written with the character 脩 refer to dried meat strips [脩] and are not used here).
21.198
Resting hanging inverted (The fanqie for 覆 is 孚福 [fù], denoting an upside-down hanging state).
21.199
Circling and returning mutually (The fanqie for 循 is 祥倫 [xún]; the fanqie for 復 is 符福 [fù]. Guo Pu says: '循 means to patrol or circle.' Zheng's commentary on the Shijing says: '復 means repeatedly, referring to passing through and going back and forth').
21.200
No momentary ceasing (ceasing [已]: fanqie 余 + 里; the Guangya states that 已 means to stop).
First 200 of 442 passages. Read on
Linked texts (1)
- 一切經音義 — 慧琳, Classical Chinese